SZYMON DRZYŻDŻYK and the record of and the Code of Canon Law74 and he drew the conclusion that over the years it had become necessary and serious reasons had made it a sacramental discipline He emphasized that the spiritual strengthening is best accomplished through the Eucharist and confession of sins Bishop C Bandeira de Mello Saboia and Archbishop L Jaeger of Paderborn (Germany) also expressed their support Particularly important, however, were the pronouncements of two bishops because they were accepted by the Council Fathers The first was the Bishop F Garcia Martinez of Spain who said that since the problem of the repeatability of the anointing is not a purely liturgical problem but stems from doctrinal issues, and these have not yet been worked out by the best theologians, therefore, the best solution would be to remove this article from the schema A similar conclusion was also reached by Bishop H Volk of Mainz, however, he attached grounds to such a thesis, drawing them both from history of liturgy, as well as theology It roughly looked like this: Historical examination of the sacrament shows that the practice of repeating was widespread before the thirteenth century However, this was the result of habit, rather than the doctrinal decisions In addition, it was the practice of only some of the local churches; In terms of the doctrinal problem of the repetition of the sacrament it lacks a final determination The Council of Trent prohibited it but that decision does not have the attribute of infallibility This argument has been developed on the basis of the theology of the sacraments There are in fact two types of sacraments The first, acts of worship appearing in the Church and celebrated to represent acts of Christ, such as the Mass – of their nature must be repeatable The second are called unique, which include baptism, confirmation, and ordination They also, through the gesture of anointing, form the sacramental status sanctifying the state of the person receiving the sacrament The same applies to the sacrament of the Anointing: the state of the disease becomes the subject of sanctification through participation in the sufferings of Christ, or in the death of Christ the Lord In this approach, the patient would no longer be the subject of re-anointing The proposed motivation of the scheme in point 60 (a spiritual uplift) seems to be insufficient, because this can be achieved through other sacraments such as the Eucharist and penance Therefore, the point in the schema should be given up.75 74 75 32 Can 940 § 2: In eadem infirmitate hoc sacramentum iterari non potest, nisi infirmus post susceptam unctionem convaluerit et in aliud vitae discrimen inciderit, Codex Iuris Canonici 1917 The arguments raised by Bishop H Volk are amply presented by Fr J Stefanski in his work: AD, Series I/II, 381